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• Summary: The purpose of this article is to explore the tensions that emerge when two very different discourses – the 'democratic', participatory discourse of FGC and the legalistic, bureaucratized discourse of conventional child welfare practice – attempt to integrate. We present the findings of a qualitative study, where we conducted 74 interviews, involving 26 adult family members/caregivers (three youth); six child protection workers; and three FGC coordinators. By listening to the voices of participants, we explore the complexities and tensions that exist at the nexus of (at least) two competing discourses, when the FGC process takes place within the child protection bureaucratic structure. • Findings: Our findings show how participants' voices were co-opted by the more forceful child protection discourse, itself shaped by legal, bureaucratized, and neoliberal discourses. This research shows how in each case participants' experience of power was subjugated, even though, in each instance, the case was perceived to have had a successful outcome by the social worker and FGC coordinator. • Applications: If those involved in administering and delivering family group conferencing continue to at least be aware of how power operates in this context, then the possibility exists to realize FGC's broader social justice and transformative goals. Further, a reflective practice ( Schön, 1991 ) can mitigate the possibility of cooptation from particular bureaucratic, legal, and neoliberal discourses which dominate at different times, and which are incompatible with the inherent values and objectives of the FGC.

PurposeThe purpose of this paper is to investigate how firm-generated content (FGC) impacts consumer brand awareness, brand loyalty and electronic word of mouth (eWOM), and how this, in turn, influences consumer purchase intention.Design/methodology/approachIn order to test this conceptual framework, statistical analysis was carried out employing structural equation modelling.FindingsThe findings indicate that FGC has a positive impact on brand awareness, brand loyalty, eWOM and purchase intention. Furthermore, the results reveal that a link exists between consumer eWOM behaviour and brand awareness and loyalty. This study also demonstrates that company communication through Facebook and Instagram has a positive effect on consumer purchase intention. Finally, it has been shown that, regarding eWOM and purchase intention, FGC posted on Instagram has a greater impact on its users than that posted on Facebook.Originality/valueConsumer purchase intention is increasingly impacted by the growing use of social media by companies and marketers. This changing environment has opened up new challenges. However, there is still much work to be done in understanding the full effects of FGC communication, and how this influences consumer brand perception and purchase intention.

This article addresses how people account for their beliefs and what social factors affect or determine those accounts. Considering the explanations women in five African countries give for their opposition to female genital cutting (FGC), we empirically examine the link between movement adherence and frame resonance. Although international anti-FGC activists employ medical and human rights frames to combat the practice, we find most of the women surveyed do not use these frames to account for their opposition to FGC. Rather, they tend to explain their opposition simply by stating female genital cutting is a 'bad tradition.' Based on descriptive statistics and the results of HGLM analyses, we conclude that 1) the importance of frame resonance for movement adherence varies across groups, 2) frame resonance is less important to 'adherents' whose supportive attitudes predate mobilization, 3) personal factors, such as being circumcised, exposure to western influence, and independence, increase the likelihood that adherents will link into international activist frames, and 4) the medical frame is more persuasive than the human rights frame for African anti-FGC adherents.

This innovative and topical book examines the nature and meaning of 'empowerment' in the child welfare context using the family group conference (FGC) approach to decision making in child welfare and protection as an illustration. The authors evaluate the strengths and weaknesses of the FGC approach so that current practice can be improved and lessons learned for other areas of work with children and families

This innovative and topical book examines the nature and meaning of 'empowerment' in the child welfare context using the family group conference (FGC) approach to decision making in child welfare and protection as an illustration. The authors evaluate the strengths and weaknesses of the FGC approach so that current practice can be improved and lessons learned for other areas of work with children and families.

AbstractFamily Group Conference (FGC) is a participatory decision‐making process for families with children at risk, for whom concerns were recognized by the family, the professionals and/or the community. In its initial stages, FGC is organized, and the families are accompanied, by independent coordinators. The study used a qualitative, action‐oriented methodology to explore what practices coordinators use to foster FGC's family‐led dynamic. The data collection included 13 semi‐structured, in‐depth interviews and two research group discussions with coordinators to learn about their perspectives and practices. The study found that these practices were guided by three main principles of action: to affirm the family's control and responsibility, to highlight the family's ability and to orient the family towards the future. The article explores how these practices contribute to the family‐led dynamic of FGC and situates them within the context of the welfare system and the positioning of the coordinators as 'outsiders‐within' to both the family and the welfare services. This study contributes to the body of knowledge on participatory child welfare models and agentic practices and offers implications for policy and implementation of FGC in a manner that recognizes and respects families' agency.

AbstractFamily group conferencing (FGC) coordinators in public mental healthcare are confronted with clients who have little faith in professionals and organizations, who hold off decisions in their family life, who avoid care and who sometimes behave in a hostile manner. A lack of initiative to deal with their situation is not only reserved for clients – all bystanders, including professionals, can suffer from it. The multiplicity and severity of the client's problems lead to a situation wherein everyone involved waits for the initiative of the other. The independence of the FGC coordinator – a fellow citizen, who is free of organizational loyalties and comes to assist other citizens in establishing a plan – seems to work well with the client group of the public mental healthcare. However, the coordinator cannot always prevent deferral or failure of conferences. Drawing on empirical and theoretical findings, this paper considers the possibility of collecting feedback as a way to contribute positively to the alliance between FGC coordinators and those for whom a conference is deployed. We highlight findings from three case studies that centred on multiproblem families. The findings indicate the importance of feedback theory for FGC coordinators in enhancing trust and engagement.

The observation that about 90% of Eritrean women were circumcised in 2002 increased interest to understand the trends, determinants, and consequences of female genital cutting (FGC). The study used data from the 2002 EDHS and the 2003 Female Genital Mutilation Survey to consider factors that influence the likelihood that women would circumcise their daughter, and attitudes toward this practice. Findings suggest that although cohort-specific prevalence of genital cutting is lower among younger cohorts of women than among older ones, the practice remains nearly universal, particularly in regions or ethnic groups where the most severe form (infibulation) is practiced. Women's education, urban residence, and household economic status have significant negative impact on circumcising a daughter and attitudes toward FGC continuation, suggesting that modernization has influence on FGC. The findings that education negatively affects attitudes toward FGC suggest that the impact of education could also be through its influence on the social convention. Increased access to higher education and economic opportunities, and urban residence would help lower support for the practice and hence its eradication. Community-based educational campaigns publicizing the risks of female genital cutting would also be helpful.

ABSTRACT  The international campaign to eliminate female genital cutting (FGC) has, since the early 1990s, actively attempted to divorce itself from a health framework, adopting instead a human rights framework to justify intervention. Several key questions emerge regarding the prominent placement of FGC in the international human rights movement: What are the ramifications of framing FGC as a human rights violation? What actions are mandated by a human rights approach? What perils and pitfalls potentially arise from the adoption of a rights‐based framework, and how might they be avoided? In exploring these questions it becomes clear that, although a human rights approach is promising, careful deliberation is required to develop action strategies that offer both protection and respect for the culture and autonomy of those women and families concerned.

Background: Female Genital Cutting (FGC) is a cultural practice affecting 100-140 million girls and women across the world and putting 3 million females at risk every year in Africa. Although the trend is slowly decreasing in Ethiopia the magnitude is still very high as the procedure has no any known benefit but has many consequences. Objective: To assess the prevalence and beliefs in the continuation of FGC among high school girls in Hadiya zone of southern Ethiopia. Methods: A cross-sectional quantitative survey with complementary qualitative method was carried out among high school girls in Hadiya zone from January 2011 to February 2011. There were a total of 10587 female students within 12 governmental high schools in the zone, 797 were systematically selected from four high schools to participate in completing a self-administered questionnaire for this study. There was a response rate of 97.8%. Three focus group discussions with community and in-depth interviews with circumcisers were conducted using a semi-structured guide. Results: Six hundred forty one (82.2%) of the girls were circumcised at a mean age of 9 years. Half of the total participants responded that FGC was being practiced in their village. A majority 675(86.7%) had stated that FGC is harmful, while 606(77.7%) thought that a girl has the right not to be circumcised. More than half, 384(59.9%) of the cutting was performed by traditional circumcisers while 186(30%) of the cutting was performed by health professionals. Group circumcision is common in the area, 429(67%) were circumcised in groups and majority 528(82.5) of the cutting was in their own homes. Few of the circumcised girls, 60(9.4%) supported their status as a circumcised girl and only 5 % believe in the continuation of FGC. Conclusion: While there is an urgent need to stop the practice of FGC in Hadiya zone, cultural, beliefs related to maintain the hygiene of the genitalia and social factors are sustaining the practice. Therefore, there should be collaborative efforts from Governmental and non-Governmental organizations to support and bring change within the entire community.

Background: Female Genital Cutting (FGC) is a cultural practice affecting 100-140 million girls and women across the world and putting 3 million females at risk every year in Africa. Although the trend is slowly decreasing in Ethiopia the magnitude is still very high as the procedure has no any known benefit but has many consequences. Objective: To assess the prevalence and beliefs in the continuation of FGC among high school girls in Hadiya zone of southern Ethiopia. Methods: A cross-sectional quantitative survey with complementary qualitative method was carried out among high school girls in Hadiya zone from January 2011 to February 2011. There were a total of 10587 female students within 12 governmental high schools in the zone, 797 were systematically selected from four high schools to participate in completing a self-administered questionnaire for this study. There was a response rate of 97.8%. Three focus group discussions with community and in-depth interviews with circumcisers were conducted using a semi-structured guide. Results: Six hundred forty one (82.2%) of the girls were circumcised at a mean age of 9 years. Half of the total participants responded that FGC was being practiced in their village. A majority 675(86.7%) had stated that FGC is harmful, while 606(77.7%) thought that a girl has the right not to be circumcised. More than half, 384(59.9%) of the cutting was performed by traditional circumcisers while 186(30%) of the cutting was performed by health professionals. Group circumcision is common in the area, 429(67%) were circumcised in groups and majority 528(82.5) of the cutting was in their own homes. Few of the circumcised girls, 60(9.4%) supported their status as a circumcised girl and only 5 % believe in the continuation of FGC. Conclusion: While there is an urgent need to stop the practice of FGC in Hadiya zone, cultural, beliefs related to maintain the hygiene of the genitalia and social factors are sustaining the practice. Therefore, there should be collaborative efforts from Governmental and non-Governmental organizations to support and bring change within the entire community

Background: Female Genital Cutting (FGC) is a cultural practice affecting 100-140 million girls and women across the world and putting 3 million females at risk every year in Africa. Although the trend is slowly decreasing in Ethiopia the magnitude is still very high as the procedure has no any known benefit but has many consequences. Objective: To assess the prevalence and beliefs in the continuation of FGC among high school girls in Hadiya zone of southern Ethiopia. Methods: A cross-sectional quantitative survey with complementary qualitative method was carried out among high school girls in Hadiya zone from January 2011 to February 2011. There were a total of 10587 female students within 12 governmental high schools in the zone, 797 were systematically selected from four high schools to participate in completing a self-administered questionnaire for this study. There was a response rate of 97.8%. Three focus group discussions with community and in-depth interviews with circumcisers were conducted using a semi-structured guide. Results: Six hundred forty one (82.2%) of the girls were circumcised at a mean age of 9 years. Half of the total participants responded that FGC was being practiced in their village. A majority 675(86.7%) had stated that FGC is harmful, while 606(77.7%) thought that a girl has the right not to be circumcised. More than half, 384(59.9%) of the cutting was performed by traditional circumcisers while 186(30%) of the cutting was performed by health professionals. Group circumcision is common in the area, 429(67%) were circumcised in groups and majority 528(82.5) of the cutting was in their own homes. Few of the circumcised girls, 60(9.4%) supported their status as a circumcised girl and only 5 % believe in the continuation of FGC. Conclusion: While there is an urgent need to stop the practice of FGC in Hadiya zone, cultural, beliefs related to maintain the hygiene of the genitalia and social factors are sustaining the practice. Therefore, there should be collaborative efforts from Governmental and non-Governmental organizations to support and bring change within the entire community.

Background: Female Genital Cutting (FGC) is a cultural practice affecting 100-140 million girls and women across the world and putting 3 million females at risk every year in Africa. Although the trend is slowly decreasing in Ethiopia the magnitude is still very high as the procedure has no any known benefit but has many consequences. Objective: To assess the prevalence and beliefs in the continuation of FGC among high school girls in Hadiya zone of southern Ethiopia. Methods: A cross-sectional quantitative survey with complementary qualitative method was carried out among high school girls in Hadiya zone from January 2011 to February 2011. There were a total of 10587 female students within 12 governmental high schools in the zone, 797 were systematically selected from four high schools to participate in completing a self-administered questionnaire for this study. There was a response rate of 97.8%. Three focus group discussions with community and in-depth interviews with circumcisers were conducted using a semi-structured guide. Results: Six hundred forty one (82.2%) of the girls were circumcised at a mean age of 9 years. Half of the total participants responded that FGC was being practiced in their village. A majority 675(86.7%) had stated that FGC is harmful, while 606(77.7%) thought that a girl has the right not to be circumcised. More than half, 384(59.9%) of the cutting was performed by traditional circumcisers while 186(30%) of the cutting was performed by health professionals. Group circumcision is common in the area, 429(67%) were circumcised in groups and majority 528(82.5) of the cutting was in their own homes. Few of the circumcised girls, 60(9.4%) supported their status as a circumcised girl and only 5 % believe in the continuation of FGC. Conclusion: While there is an urgent need to stop the practice of FGC in Hadiya zone, cultural, beliefs related to maintain the hygiene of the genitalia and social factors are sustaining the practice. Therefore, there should be collaborative efforts from Governmental and non-Governmental organizations to support and bring change within the entire community

Female genital cutting (FGC) or, more controversially, female genital mutilation, has motivated the implementation of legislation in many English-speaking countries, the product of emotive images and arguments that obscure the realities of the practices of FGC and the complexity of the role of the practitioner. In Australia, state and territory legislation was followed, in 2015, with a conviction in New South Wales highlighting the problem with laws that speak to fantasies of 'mutilation'. This article analyses the positioning of Islamic women as victims of their culture, represented as performing their roles as vehicles for demonic possession, unable to authorize agency or law. Through a perverse framing of 'mutilation', and in the case through the interpretation of the term 'mutilation', practices of FGC as law performed by women are obscured, avoiding the challenge of a real multiculturalism that recognises lawful practices of migrant cultures in democratic countries.